text: Studies by Monica Esposito and Mori Yuria, provide documentary evidence that the book was produced by the spirit-writing (fuji) groups of two altars devoted to the deified Lü Dongbin: Bailong jingshe ("Pure Assembly of the White Dragon", 白龍精舍), and a branch of Gu hongmei ge ("Old Red Plum Hall", 古紅梅閣) in Piling. Members of both refer to as belonging to the school of Pure Brightness (Jingming dao, 淨明道), associated with the cult of the immortal Xu Xun. Previously, Chung-Yuan Chang had also studied the origin of the text as having been received through the "flying spirit pencil", as he stated in the 1956 Eranos lectures. The Secret of the Golden Flower became one of the best-known Taoist texts in the West as a widespread Chinese religious classic, following Richard Wilhelm's translation with commentary by Carl Gustav Jung, but receives little attention by Eastern scholars.
  At the beginning of the Qing dynasty, there were followers of Xu Xun who received texts on contemplative alchemical practices (internal alchemy) and self-cultivation through spirit writing. The Secret of the Golden Flower was initially received incompletely in a first group in 1688; it remained unfinished when seven of its recipients died. In 1692, it was continued by the other group. It is claimed that the teachings of Xu Xun were transmitted by intermediate spirits, such as Lü Dongbin, Qiu Chuji and Chuduan. As Xu Xuns writings had disappeared for generations, the text was considered by Pure Brightness members to require the founding of a new Taoist sect, which was called the "Ritual Lineage of Great Oneness". Pan Yian (彭伊安), one of the recipients of the work, describes the initial composition process of its first part:There are six different remaining editions of the text, and it was fundamental to several lineages of Taoism. It became a central doctrinal scripture of the Longmen school canon through popularization by Min Yide (1758-1836), who attributed to its importance as a "blueprint for healing of the world".